Lin Qiuwu - Revision history

Lajos at 04:03, 28 July 2026

2026-07-28T04:03:16Z

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	{{Awaiting Review}}		{{Awaiting Review}}
	~~{{DEFAULTSORT:Lin Qiuwu (林秋梧)}}~~
	'''Lin Qiuwu''' (林秋梧; 1903–1934), who took the Buddhist name '''Zhengfeng''' (證峰) upon his ordination, was a Taiwanese Buddhist monk, Sōtō Zen-trained scholar, and Marxist social activist active during the period of Japanese colonial rule (1895–1945). Ordained at Kaiyuan Temple (開元寺) in Tainan in 1927 and later trained at Komazawa University (駒澤大學) in Tokyo, Lin fused historical-materialist class analysis with Mahāyāna Buddhist philosophy, most notably in his effort to reinterpret the Pure Land as a this-worldly, classless society to be built through non-violent struggle rather than a realm to be reached after death.<ref name="jones2000-intro">Jones, Charles B. (2000). "Buddhism and Marxism in Taiwan: Lin Qiuwu's Religious Socialism and Its Legacy in Modern Times". ''Journal of Global Buddhism'' 1: 82–111, at 84.</ref> Active as a lecturer, journalist, and organizer in the Taiwan Cultural Association (台灣文化協會) and allied labor and political groups, he is remembered today as Taiwan's "revolutionary monk" and as an early precursor of engaged, "human-realm" Buddhism (人間佛教) on the island. He died of tuberculosis at the age of thirty-two, only seven years after his ordination.		'''Lin Qiuwu''' (林秋梧; 1903–1934), who took the Buddhist name '''Zhengfeng''' (證峰) upon his ordination, was a Taiwanese Buddhist monk, Sōtō Zen-trained scholar, and Marxist social activist active during the period of Japanese colonial rule (1895–1945). Ordained at Kaiyuan Temple (開元寺) in Tainan in 1927 and later trained at Komazawa University (駒澤大學) in Tokyo, Lin fused historical-materialist class analysis with Mahāyāna Buddhist philosophy, most notably in his effort to reinterpret the Pure Land as a this-worldly, classless society to be built through non-violent struggle rather than a realm to be reached after death.<ref name="jones2000-intro">Jones, Charles B. (2000). "Buddhism and Marxism in Taiwan: Lin Qiuwu's Religious Socialism and Its Legacy in Modern Times". ''Journal of Global Buddhism'' 1: 82–111, at 84.</ref> Active as a lecturer, journalist, and organizer in the Taiwan Cultural Association (台灣文化協會) and allied labor and political groups, he is remembered today as Taiwan's "revolutionary monk" and as an early precursor of engaged, "human-realm" Buddhism (人間佛教) on the island. He died of tuberculosis at the age of thirty-two, only seven years after his ordination.

Lajos at 04:02, 28 July 2026

2026-07-28T04:02:29Z

← Older revision		Revision as of 04:02, 28 July 2026
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	{{Awaiting Review}}		{{Awaiting Review}}
			{{DEFAULTSORT:Lin Qiuwu (林秋梧)}}
	'''Lin Qiuwu''' (林秋梧; 1903–1934), who took the Buddhist name '''Zhengfeng''' (證峰) upon his ordination, was a Taiwanese Buddhist monk, Sōtō Zen-trained scholar, and Marxist social activist active during the period of Japanese colonial rule (1895–1945). Ordained at Kaiyuan Temple (開元寺) in Tainan in 1927 and later trained at Komazawa University (駒澤大學) in Tokyo, Lin fused historical-materialist class analysis with Mahāyāna Buddhist philosophy, most notably in his effort to reinterpret the Pure Land as a this-worldly, classless society to be built through non-violent struggle rather than a realm to be reached after death.<ref name="jones2000-intro">Jones, Charles B. (2000). "Buddhism and Marxism in Taiwan: Lin Qiuwu's Religious Socialism and Its Legacy in Modern Times". ''Journal of Global Buddhism'' 1: 82–111, at 84.</ref> Active as a lecturer, journalist, and organizer in the Taiwan Cultural Association (台灣文化協會) and allied labor and political groups, he is remembered today as Taiwan's "revolutionary monk" and as an early precursor of engaged, "human-realm" Buddhism (人間佛教) on the island. He died of tuberculosis at the age of thirty-two, only seven years after his ordination.		'''Lin Qiuwu''' (林秋梧; 1903–1934), who took the Buddhist name '''Zhengfeng''' (證峰) upon his ordination, was a Taiwanese Buddhist monk, Sōtō Zen-trained scholar, and Marxist social activist active during the period of Japanese colonial rule (1895–1945). Ordained at Kaiyuan Temple (開元寺) in Tainan in 1927 and later trained at Komazawa University (駒澤大學) in Tokyo, Lin fused historical-materialist class analysis with Mahāyāna Buddhist philosophy, most notably in his effort to reinterpret the Pure Land as a this-worldly, classless society to be built through non-violent struggle rather than a realm to be reached after death.<ref name="jones2000-intro">Jones, Charles B. (2000). "Buddhism and Marxism in Taiwan: Lin Qiuwu's Religious Socialism and Its Legacy in Modern Times". ''Journal of Global Buddhism'' 1: 82–111, at 84.</ref> Active as a lecturer, journalist, and organizer in the Taiwan Cultural Association (台灣文化協會) and allied labor and political groups, he is remembered today as Taiwan's "revolutionary monk" and as an early precursor of engaged, "human-realm" Buddhism (人間佛教) on the island. He died of tuberculosis at the age of thirty-two, only seven years after his ordination.

Lajos: /* Notes */

2026-07-28T04:01:29Z

Notes

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	[[category:Taiwan]]		[[category:Taiwan]]
	[[category:Lin Qiuwu~~\|Lin Qiuwu (林秋梧)~~]]		[[category:Lin Qiuwu]]
	[[category:Biographies]]		[[category:Biographies]]

Lajos: /* Notes */

2026-07-28T03:59:33Z

Notes

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	[[category:Taiwan]]		[[category:Taiwan]]
	[[category:Lin Qiuwu]]		[[category:Lin Qiuwu\|Lin Qiuwu (林秋梧)]]
	[[category:Biographies]]		[[category:Biographies]]

Lajos at 11:15, 27 July 2026

2026-07-27T11:15:58Z

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	* Yang Huinan (楊惠南) (1991). 〈臺灣革命僧－證峰法師（林秋梧）的「一佛」思想略探〉 [Taiwan's Revolutionary Monk: An Outline of Ven. Zhengfeng (Lin Qiuwu)'s "One Buddha" Thought]. In: 《當代佛教思想展望》 [An Overview of Contemporary Buddhist Thought]: 45–74. Taipei: 東大 (2nd ed., 2006). {{annotation\|The foundational philosophical analysis of Lin's "one Buddha" metaphysics and its role in his account of class and class struggle.}}		* Yang Huinan (楊惠南) (1991). 〈臺灣革命僧－證峰法師（林秋梧）的「一佛」思想略探〉 [Taiwan's Revolutionary Monk: An Outline of Ven. Zhengfeng (Lin Qiuwu)'s "One Buddha" Thought]. In: 《當代佛教思想展望》 [An Overview of Contemporary Buddhist Thought]: 45–74. Taipei: 東大 (2nd ed., 2006). {{annotation\|The foundational philosophical analysis of Lin's "one Buddha" metaphysics and its role in his account of class and class struggle.}}
	* Jiang Canteng (江燦騰) (1996). 《臺灣佛教百年史之研究 1895–1995》 [Researches in One Hundred Years of Taiwan Buddhist History]. Taipei: 南天書局, pp. 183–194. {{annotation\|Situates Lin institutionally within the Sōtō Zen (曹洞宗) network linked to Komazawa University, contrasts him with the traditional Fujian Gushan (鼓山) monastic lineage that otherwise dominated Taiwanese Buddhism, and supplements Li Xiaofeng's biography with broader context on the colonial-era Buddhist establishment that Lin was reacting against.}}		* Jiang Canteng (江燦騰) (1996). 《臺灣佛教百年史之研究 1895–1995》 [Researches in One Hundred Years of Taiwan Buddhist History]. Taipei: 南天書局, pp. 183–194. {{annotation\|Situates Lin institutionally within the Sōtō Zen (曹洞宗) network linked to Komazawa University, contrasts him with the traditional Fujian Gushan (鼓山) monastic lineage that otherwise dominated Taiwanese Buddhism, and supplements Li Xiaofeng's biography with broader context on the colonial-era Buddhist establishment that Lin was reacting against.}}

	~~== Notes ==~~
	~~<references />~~

	== How to Cite This Article ==		== How to Cite This Article ==
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	First version, 23 July 2026. Main: Lajos Brons.		First version, 23 July 2026. Main: Lajos Brons.
	-->		-->
	Brons, Lajos (~~2026~~). "Lin Qiuwu". ''The Radical Buddhism Project''. Version of ~~23 July 2026~~. <nowiki>http://radicalbuddhism.net/wiki/Lin_Qiuwu</nowiki>.		Brons, Lajos ({{REVISIONYEAR}}). "Lin Qiuwu". ''The Radical Buddhism Project''. Version of {{#time: j F Y \| {{REVISIONYEAR}}-{{REVISIONMONTH}}-{{REVISIONDAY}} }}. <nowiki>http://radicalbuddhism.net/wiki/Lin_Qiuwu</nowiki>.

			== Notes ==
			<references />

	[[category:Taiwan]]		[[category:Taiwan]]
	[[category:Lin Qiuwu]]		[[category:Lin Qiuwu]]
	[[category:Biographies]]		[[category:Biographies]]

Lajos: /* Secondary Literature in Chinese */

2026-07-25T03:45:31Z

Secondary Literature in Chinese

← Older revision		Revision as of 03:45, 25 July 2026
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	== Secondary Literature in Chinese ==		== Secondary Literature in Chinese ==

	* Li Xiaofeng (李筱峰) (1991). ~~''台灣革命僧林秋梧''~~ [Taiwan's Revolutionary Monk Lin Qiuwu]. Taipei: 自立晚報社文化出版部. {{annotation\|The definitive biographical study, compiled by Lin's nephew from primary documentary sources, oral interviews with surviving relatives and associates, and a full inventory of Lin's scattered periodical writings; nearly all subsequent scholarship, in any language, ultimately draws its biographical details from this work. It supersedes the author's own earlier pamphlet, ~~''革命的和尚：抗日社會運動者林秋梧''~~ [The Revolutionary Monk: Anti-Japanese Social Activist Lin Qiuwu] (Taipei: 八十年代出版社, 1979).}}		* Li Xiaofeng (李筱峰) (1991). 《台灣革命僧林秋梧》 [Taiwan's Revolutionary Monk Lin Qiuwu]. Taipei: 自立晚報社文化出版部. {{annotation\|The definitive biographical study, compiled by Lin's nephew from primary documentary sources, oral interviews with surviving relatives and associates, and a full inventory of Lin's scattered periodical writings; nearly all subsequent scholarship, in any language, ultimately draws its biographical details from this work. It supersedes the author's own earlier pamphlet, 《革命的和尚：抗日社會運動者林秋梧》 [The Revolutionary Monk: Anti-Japanese Social Activist Lin Qiuwu] (Taipei: 八十年代出版社, 1979).}}
	* Yang Huinan (楊惠南) (1991). ~~"臺灣革命僧－證峰法師（林秋梧）的「一佛」思想略探"~~ [Taiwan's Revolutionary Monk: An Outline of Ven. Zhengfeng (Lin Qiuwu)'s "One Buddha" Thought]. In: ~~''當代佛教思想展望''~~ [An Overview of Contemporary Buddhist Thought]: 45–74. Taipei: 東大 (2nd ed., 2006). {{annotation\|The foundational philosophical analysis of Lin's "one Buddha" metaphysics and its role in his account of class and class struggle.}}		* Yang Huinan (楊惠南) (1991). 〈臺灣革命僧－證峰法師（林秋梧）的「一佛」思想略探〉 [Taiwan's Revolutionary Monk: An Outline of Ven. Zhengfeng (Lin Qiuwu)'s "One Buddha" Thought]. In: 《當代佛教思想展望》 [An Overview of Contemporary Buddhist Thought]: 45–74. Taipei: 東大 (2nd ed., 2006). {{annotation\|The foundational philosophical analysis of Lin's "one Buddha" metaphysics and its role in his account of class and class struggle.}}
	* Jiang Canteng (江燦騰) (1996). ~~''臺灣佛教百年史之研究 1895–1995''~~ [Researches in One Hundred Years of Taiwan Buddhist History]. Taipei: 南天書局, pp. 183–194. {{annotation\|Situates Lin institutionally within the Sōtō Zen (曹洞宗) network linked to Komazawa University, contrasts him with the traditional Fujian Gushan (鼓山) monastic lineage that otherwise dominated Taiwanese Buddhism, and supplements Li Xiaofeng's biography with broader context on the colonial-era Buddhist establishment that Lin was reacting against.}}		* Jiang Canteng (江燦騰) (1996). 《臺灣佛教百年史之研究 1895–1995》 [Researches in One Hundred Years of Taiwan Buddhist History]. Taipei: 南天書局, pp. 183–194. {{annotation\|Situates Lin institutionally within the Sōtō Zen (曹洞宗) network linked to Komazawa University, contrasts him with the traditional Fujian Gushan (鼓山) monastic lineage that otherwise dominated Taiwanese Buddhism, and supplements Li Xiaofeng's biography with broader context on the colonial-era Buddhist establishment that Lin was reacting against.}}

	== Notes ==		== Notes ==

Lajos: /* Writings */

2026-07-25T03:44:50Z

Writings

Lajos: /* Writings */

2026-07-25T00:18:47Z

Writings

← Older revision		Revision as of 00:18, 25 July 2026
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	* (1929). "我們為甚麼主張台灣佛教的統一" [Why We Advocate the Unification of Taiwanese Buddhism]. ''南瀛佛教'' 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}		* (1929). "我們為甚麼主張台灣佛教的統一" [Why We Advocate the Unification of Taiwanese Buddhism]. ''南瀛佛教'' 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}
	* (1929). "唯物論者所指摘的歷史上宗教所演的主角" [The Historical Role Assigned to Religion by Materialist Critics]. ''臺灣民報'', nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}		* (1929). "唯物論者所指摘的歷史上宗教所演的主角" [The Historical Role Assigned to Religion by Materialist Critics]. ''臺灣民報'', nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}
	* (1929). "階級鬥爭與佛教" [Class Struggle and Buddhism]. ''南瀛佛教'' 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}		* (1929). "'''[[LQ29CSB\|階級鬥爭與佛教]]'''" ['''[[LQ29CSB-T\|Class Struggle and Buddhism]]''']. ''南瀛佛教'' 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}
	* (1930). "活殺自在之大乘佛教－朝鮮僧伽之報國" [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. ''南瀛佛教'' 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}		* (1930). "活殺自在之大乘佛教－朝鮮僧伽之報國" [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. ''南瀛佛教'' 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}
	* (1930). "我們為什麼參加勞青的反普運動" [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, ''反普特刊''. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}		* (1930). "我們為什麼參加勞青的反普運動" [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, ''反普特刊''. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}

Lajos: /* How to Cite This Article */

2026-07-23T23:31:28Z

How to Cite This Article

← Older revision		Revision as of 23:31, 23 July 2026
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	First version, 23 July 2026. Main: Lajos Brons.		First version, 23 July 2026. Main: Lajos Brons.
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	Brons, Lajos (2026). "Lin Qiuwu". ''Radical ~~Buddhist~~ Project''. Version of 23 July 2026. <nowiki>http://radicalbuddhism.net/wiki/Lin_Qiuwu</nowiki>.		Brons, Lajos (2026). "Lin Qiuwu". ''The Radical Buddhism Project''. Version of 23 July 2026. <nowiki>http://radicalbuddhism.net/wiki/Lin_Qiuwu</nowiki>.

	[[category:Taiwan]]		[[category:Taiwan]]
	[[category:Lin Qiuwu]]		[[category:Lin Qiuwu]]
	[[category:Biographies]]		[[category:Biographies]]

Lajos: /* How to Cite This Article */

2026-07-23T11:46:26Z

How to Cite This Article

← Older revision		Revision as of 11:46, 23 July 2026
Line 61:		Line 61:
	First version, 23 July 2026. Main: Lajos Brons.		First version, 23 July 2026. Main: Lajos Brons.
	-->		-->
	Brons, Lajos (2026). "Lin Qiuwu". ''Radical Buddhist Project''. Version of 23 July 2026. <nowiki>http://radicalbuddhism.~~org~~/wiki/Lin_Qiuwu</nowiki>.		Brons, Lajos (2026). "Lin Qiuwu". ''Radical Buddhist Project''. Version of 23 July 2026. <nowiki>http://radicalbuddhism.net/wiki/Lin_Qiuwu</nowiki>.

	[[category:Taiwan]]		[[category:Taiwan]]
	[[category:Lin Qiuwu]]		[[category:Lin Qiuwu]]
	[[category:Biographies]]		[[category:Biographies]]

← Older revision		Revision as of 00:18, 25 July 2026
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	* (1929). "我們為甚麼主張台灣佛教的統一" [Why We Advocate the Unification of Taiwanese Buddhism]. ''南瀛佛教'' 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}		* (1929). "我們為甚麼主張台灣佛教的統一" [Why We Advocate the Unification of Taiwanese Buddhism]. ''南瀛佛教'' 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}
	* (1929). "唯物論者所指摘的歷史上宗教所演的主角" [The Historical Role Assigned to Religion by Materialist Critics]. ''臺灣民報'', nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}		* (1929). "唯物論者所指摘的歷史上宗教所演的主角" [The Historical Role Assigned to Religion by Materialist Critics]. ''臺灣民報'', nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}
	* (1929). "階級鬥爭與佛教" [Class Struggle and Buddhism]. ''南瀛佛教'' 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}		* (1929). "'''[[LQ29CSB\|階級鬥爭與佛教]]'''" ['''[[LQ29CSB-T\|Class Struggle and Buddhism]]''']. ''南瀛佛教'' 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}
	* (1930). "活殺自在之大乘佛教－朝鮮僧伽之報國" [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. ''南瀛佛教'' 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}		* (1930). "活殺自在之大乘佛教－朝鮮僧伽之報國" [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. ''南瀛佛教'' 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}
	* (1930). "我們為什麼參加勞青的反普運動" [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, ''反普特刊''. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}		* (1930). "我們為什麼參加勞青的反普運動" [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, ''反普特刊''. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}

← Older revision		Revision as of 03:44, 25 July 2026
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	== Writings ==		== Writings ==

	* (1928). ~~"為臺灣佛教熱叫~~!!" [An Ardent Cry for Taiwanese Buddhism]. ~~''南瀛佛教''~~ 6.6: 50–53. {{annotation\|An early reform tract arguing that Taiwanese Buddhism could not simply emphasize rebirth in the afterlife while ignoring social reality; it anticipates his later notion of a "this-worldly" Pure Land.}}		* (1928). 〈為臺灣佛教熱叫!!〉 [An Ardent Cry for Taiwanese Buddhism]. 《南瀛佛教》 6.6: 50–53. {{annotation\|An early reform tract arguing that Taiwanese Buddhism could not simply emphasize rebirth in the afterlife while ignoring social reality; it anticipates his later notion of a "this-worldly" Pure Land.}}
	* (1929). ~~"我們為甚麼主張台灣佛教的統一"~~ [Why We Advocate the Unification of Taiwanese Buddhism]. ~~''南瀛佛教''~~ 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}		* (1929). 〈我們為甚麼主張台灣佛教的統一〉 [Why We Advocate the Unification of Taiwanese Buddhism]. 《南瀛佛教》 7.1. {{annotation\|Sets out a three-stage institutional program for unifying Taiwanese Buddhism: first among ordained monastics, then between monastics and lay Buddhist halls (齋堂), and finally across the whole island's Buddhist population.}}
	* (1929). ~~"唯物論者所指摘的歷史上宗教所演的主角"~~ [The Historical Role Assigned to Religion by Materialist Critics]. ~~''臺灣民報''~~, nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}		* (1929). 〈唯物論者所指摘的歷史上宗教所演的主角〉 [The Historical Role Assigned to Religion by Materialist Critics]. 《臺灣民報》, nos. 258–267 (serialized). {{annotation\|A survey and partial defense of Buddhism against the standard Marxist critique of religion as ideology.}}
	* (1929). "'''[[LQ29CSB\|階級鬥爭與佛教]]'''" ['''[[LQ29CSB-T\|Class Struggle and Buddhism]]''']. ~~''南瀛佛教''~~ 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}		* (1929). 〈'''[[LQ29CSB\|階級鬥爭與佛教]]'''〉 ['''[[LQ29CSB-T\|Class Struggle and Buddhism]]''']. 《南瀛佛教》 7.2: 52–58. {{annotation\|Lin's single most influential essay, laying out a Marxist definition of social class and arguing that its resolution, the "Pure Land in this world," is the proper goal of Buddhist practice.}}
	* (1930). ~~"活殺自在之大乘佛教－朝鮮僧伽之報國"~~ [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. ~~''南瀛佛教''~~ 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}		* (1930). 〈活殺自在之大乘佛教－朝鮮僧伽之報國〉 [The Freely Living and Killing Mahāyāna Buddhism: The Korean Sangha's Service to the Nation]. 《南瀛佛教》 8.3–5 (serialized). {{annotation\|Sharply criticizes Taiwanese monastics for ignorance and passivity under colonial rule, contrasting them unfavorably with Korean Buddhist reformers; includes his oft-quoted complaint that idle monks invite being called "genteel beggars" and "parasites."}}
	* (1930). ~~"我們為什麼參加勞青的反普運動"~~ [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, ~~''反普特刊''~~. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}		* (1930). 〈我們為什麼參加勞青的反普運動〉 [Why We Are Joining the Young Workers' Anti-Ghost-Festival Movement]. Special issue, 《反普特刊》. {{annotation\|Written to accompany his campaign, with the Chikan Young Workers Association, against the Ghost Festival as wasteful superstition.}}
	* (1930). ~~"我們要怎樣參加無產文藝運動"~~ [How Should We Participate in the Proletarian Literary Movement]. ~~''赤道報''~~ 2. {{annotation\|Published in the journal he co-founded and edited; only two of its five issues survive.}}		* (1930). 〈我們要怎樣參加無產文藝運動〉 [How Should We Participate in the Proletarian Literary Movement]. 《赤道報》 2. {{annotation\|Published in the journal he co-founded and edited; only two of its five issues survive.}}
	* (1930). ~~"馬克斯進文廟~~ (二)" [Marx Enters the Confucian Temple, pt. 2]. ~~''赤道報''~~ 2 (under the pen name 坎人). {{annotation\|A satirical dialogue in which Marx and Confucius debate historical materialism versus the Confucian "Great Unity" (大同), using the fictional exchange to explain surplus, accumulation, and class conflict to a lay readership.}}		* (1930). 〈馬克斯進文廟 (二)〉 [Marx Enters the Confucian Temple, pt. 2]. 《赤道報》 2 (under the pen name 坎人). {{annotation\|A satirical dialogue in which Marx and Confucius debate historical materialism versus the Confucian "Great Unity" (大同), using the fictional exchange to explain surplus, accumulation, and class conflict to a lay readership.}}
	* (1930). ~~"柯倫泰女士的戀愛觀~~ (上)" [Madame Kollontai's View of Love, pt. 1]. ~~''赤道報''~~ 2 (under the pen name 守俄). {{annotation\|A discussion of Alexandra Kollontai's writings on love and sexual morality, part of Lin's broader engagement with revolutionary sexual politics.}}		* (1930). 〈柯倫泰女士的戀愛觀 (上)〉 [Madame Kollontai's View of Love, pt. 1]. 《赤道報》 2 (under the pen name 守俄). {{annotation\|A discussion of Alexandra Kollontai's writings on love and sexual morality, part of Lin's broader engagement with revolutionary sexual politics.}}
	* (1930). ~~"普羅列塔利亞的性道德十二誡"~~ [Twelve Precepts of Proletarian Sexual Morality]. ~~''赤道報''~~ 4 (under the pen name 守俄). {{annotation\|A programmatic statement on sexual ethics for the working class, banned along with the issue in which it appeared.}}		* (1930). 〈普羅列塔利亞的性道德十二誡〉 [Twelve Precepts of Proletarian Sexual Morality]. 《赤道報》 4 (under the pen name 守俄). {{annotation\|A programmatic statement on sexual ethics for the working class, banned along with the issue in which it appeared.}}
	* (1931). ~~"佛教は宗教か"~~ [Is Buddhism a Religion?]. ~~''臺灣新民報''~~ 347. {{annotation\|A Japanese-language essay arguing for a "philosophical" rather than devotional understanding of Buddhism.}}		* (1931). 〈佛教は宗教か〉 [Is Buddhism a Religion?]. 《臺灣新民報》 347. {{annotation\|A Japanese-language essay arguing for a "philosophical" rather than devotional understanding of Buddhism.}}
	* (1933). ~~''真心直說白話註解''~~ [Vernacular Commentary on the "Direct Explanation of the True Mind"]. Tainan: Kaiyuan Temple. {{annotation\|Lin's vernacular commentary on a Chan text by his teacher's line, reflecting his Komazawa training under Nukariya Kaiten.}}		* (1933). 《真心直說白話註解》 [Vernacular Commentary on the "Direct Explanation of the True Mind"]. Tainan: Kaiyuan Temple. {{annotation\|Lin's vernacular commentary on a Chan text by his teacher's line, reflecting his Komazawa training under Nukariya Kaiten.}}
	* (1933–1934). ~~"婦人講座佛說堅固女經講話"~~ [Women's Lecture: Talks on the "Sūtra of the Resolute Woman"]. ~~''南瀛佛教''~~ 11.12 (1933): 18–25, and 12.3 (1934): 12–18 (serialized). {{annotation\|A sustained argument for women's spiritual equality that also develops Lin's "one Buddha" holism and his image of the bodhisattva as social vanguard.}}		* (1933–1934). 〈婦人講座佛說堅固女經講話〉 [Women's Lecture: Talks on the "Sūtra of the Resolute Woman"]. 《南瀛佛教》 11.12 (1933): 18–25, and 12.3 (1934): 12–18 (serialized). {{annotation\|A sustained argument for women's spiritual equality that also develops Lin's "one Buddha" holism and his image of the bodhisattva as social vanguard.}}
	* (1934). ~~''佛說堅固女經講話''~~ [Talks on the "Sūtra of the Resolute Woman"]. Tainan: Kaiyuan Temple. {{annotation\|Book publication of the serialized lectures above, issued a few months before Lin's death.}}		* (1934). 《佛說堅固女經講話》 [Talks on the "Sūtra of the Resolute Woman"]. Tainan: Kaiyuan Temple. {{annotation\|Book publication of the serialized lectures above, issued a few months before Lin's death.}}
	* (1934). ~~"和尚吃火腿－秀才罵和尚的唯物的考察"~~ [Monks Eating Ham: A Materialist Examination of Scholars Scolding Monks]. ~~''南瀛佛教''~~ 12.7. {{annotation\|Defends monastic consumption of meat and, by extension, clerical marriage, arguing from a "materialist" standpoint that celibacy and vegetarianism are disciplinary conventions rather than doctrinal necessities; reflects the influence of his unconventionally married, meat-eating teacher Nukariya Kaiten.}}		* (1934). 〈和尚吃火腿－秀才罵和尚的唯物的考察〉 [Monks Eating Ham: A Materialist Examination of Scholars Scolding Monks]. 《南瀛佛教》 12.7. {{annotation\|Defends monastic consumption of meat and, by extension, clerical marriage, arguing from a "materialist" standpoint that celibacy and vegetarianism are disciplinary conventions rather than doctrinal necessities; reflects the influence of his unconventionally married, meat-eating teacher Nukariya Kaiten.}}

	== Secondary Literature in English ==		== Secondary Literature in English ==